Wednesday, April 01, 2009

The Blessed Virgin Mary as the Woman of Revelation 12: According to Popes and Catholic Scholars

Diego Velázquez (1599-1660), Immaculate Conception, 1618

Revelation 12:1,5 (RSV) And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; . . . She brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne . . . . .

Pope Benedict XVI

Today, the liturgy reminds us of this consoling truth of faith, while it sings the praises of she who has been crowned with incomparable glory. We read today in the verse from Apocalypse proposed by the Church for our meditation: "And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (12: 1).

In this woman, resplendent with light, the Fathers of the Church have recognized Mary. In her triumph the Christian people, pilgrims in history, catch a glimpse of the fulfilment of its longing and a certain sign of its hope.

Having thus considered the various historical forms of the dragon, let us now look at the other image: the woman clothed with the sun, with the moon under her feet, surrounded by 12 stars. This is also a multidimensional image.

Without any doubt, a first meaning is that it is Our Lady, Mary, clothed with the sun, that is, with God, totally; Mary who lives totally in God, surrounded and penetrated by God's light. Surrounded by the 12 stars, that is, by the 12 tribes of Israel, by the whole People of God, by the whole Communion of Saints; and at her feet, the moon, the image of death and mortality.

Mary has left death behind her; she is totally clothed in life, she is taken up body and soul into God's glory and thus, placed in glory after overcoming death, she says to us: Take heart, it is love that wins in the end!

The message of my life was: I am the handmaid of God, my life has been a gift of myself to God and my neighbour. And this life of service now arrives in real life. May you too have trust and have the courage to live like this, countering all the threats of the dragon.

This is the first meaning of the woman whom Mary succeeded in being. The "woman clothed with the sun" is the great sign of the victory of love, of the victory of goodness, of the victory of God; a great sign of consolation.

Yet, this woman who suffered, who had to flee, who gave birth with cries of anguish, is also the Church, the pilgrim Church of all times. In all generations she has to give birth to Christ anew, to bring him very painfully into the world, with great suffering. Persecuted in all ages, it is almost as if, pursued by the dragon, she had gone to live in the wilderness.

Let us now look at this “woman clothed with the sun” (Rev 12:1) as she is described for us in Scripture. The Most Holy Virgin Mary, the glorious woman of the Apocalypse, wears on her head a crown of twelve stars which represent the twelve tribes of Israel, the entire people of God, the whole communion of saints, while at her feet is the moon, image of death and mortality. Mary left death behind her; she is entirely re-clothed with life, the life of her Son, the risen Christ. She is thus the sign of the victory of love, of good and of God, giving our world the hope that it needs. This evening, let us turn our gaze towards Mary, so glorious and so human, allowing her to lead us towards God who is the victor.

The figure of this Church is the woman whom the seer of Patmos contemplated and described in the text of the Apocalypse, which we have just heard in the second reading. In this woman crowned with twelve stars, popular piety throughout the ages has also seen Mary, the Mother of Jesus. Moreover, as St Ambrose recalled and as Lumen Gentium declares, Mary is herself a figure of the Church.

Yes, beloved brothers and sons, Mary—the Mother of God—is a model for the Church and a mother for the redeemed.

From Mary, who represents the singular "fulfillment" of the biblical "woman" of the Proto-evangelium (cf. Gen 3:15) and of the Book of Revelation (12:1), let us seek also a proper relationship with women and the attitude toward them shown by Jesus of Nazareth himself.

“And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars” (Rv 12:1).

These words of Revelation turn my thoughts to the 80th anniversary of the first apparition of the Virgin Mary to the three young shepherds in Cova da Iria. The message which the Blessed Virgin addressed to humanity on that occasion still resounds with all its prophetic force, inviting everyone to pray insistently, and to commit himself generously to making reparation for his own sins and those of the whole world.

Mary, glorified in her body, appears today as the star of hope for the Church and for humanity on its way towards the third Christian millennium. Her sublime exaltation does not distance her from her people or from the world’s problems, on the contrary, it enables her to watch effectively over human affairs with that attentive concern with which she obtained the first miracle from Jesus at the wedding in Cana.

Revelation says that the woman clothed with the sun “was with child and she cried out in her pangs of birth, in anguish for delivery” (12:2). This calls to mind a text of the Apostle Paul which has fundamental importance for the Christian theology of hope. “We know”, we read in his Letter to the Romans, “that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. For in this hope we were saved” (8:22-24).

As we celebrate her Assumption into heaven in body and soul, we pray to Mary to help the men and women of our time to live in this world with faith and hope, seeking God’s kingdom in all things; may she help believers to be open to the presence and action of the Holy Spirit, the Creator and Renewer Spirit, who can transform hearts; may she enlighten our minds on the destiny that awaits us, the dignity of every person and the nobility of the human body.

Mary, taken up into heaven, show yourself to everyone as Mother of hope! Show yourself to everyone as Queen of the civilization of love!

According to the divine plan, "a woman clothed with the sun" (Rv 12: 1) came down from heaven to this earth to visit the privileged children of the Father. She speaks to them with a mother's voice and heart: she asks them to offer themselves as victims of reparation, saying that she was ready to lead them safely to God. And behold, they see a light shining from her maternal hands which penetrates them inwardly, so that they feel immersed in God just as - they explain - a person sees himself in a mirror.

It was not by accident that Saint Gaspar del Bufalo established your Congregation on the Solemnity of the Assumption of Our Lady. For he saw in the glory of the Virgin the wondrous fruit of the sacrifice of her Son on the Cross. Christ’s Redemption marvellously restores humanity to the splendour which was the Creator’s intention from the beginning; and that splendour must be the goal of every plan and project of the Missionaries of the Precious Blood. That is why you must look always to the Woman "clothed with the sun, the moon beneath her feet, and on her head a crown of twelve stars" (Rev 12:1). Entrusting you to the loving care of Mary and to the intercession of your Founder, I gladly impart my Apostolic Blessing to the entire Congregation as a pledge of endless mercy in him "who has freed us from our sins by his blood" (Rev 1:5).

"And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (Rv 12: 1-2). St John's vision shows us that Mary, glorified in Heaven, a Queen with a crown of stars, continues to be the Mother of all men and women, sons and daughters of God and brothers and sisters of Jesus Christ, until the end of the centuries. In the light of divine glory, she contemplates her children, each and every one, in every moment of their lives.

24. Leaving aside charity towards God, who can contemplate the Immaculate Virgin without feeling moved to fulfill that precept which Christ called peculiarly His own, namely that of loving one another as He loved us? "A great sign," thus the Apostle St. John describes a vision divinely sent him, appears in the heavens: "A woman clothed with the sun, and with the moon under her feet and a crown of twelve stars upon her head" (Apoc. xii., 1). Everyone knows that this woman signified the Virgin Mary, the stainless one who brought forth our Head. The Apostle continues: "And, being with child, she cried travailing in birth, and was in pain to be delivered" (Apoc. xii., 2). John therefore saw the Most Holy Mother of God already in eternal happiness, yet travailing in a mysterious childbirth. What birth was it? Surely it was the birth of us who, still in exile, are yet to be generated to the perfect charity of God, and to eternal happiness. And the birth pains show the love and desire with which the Virgin from heaven above watches over us, and strives with unwearying prayer to bring about the fulfillment of the number of the elect.

28 In highly symbolic language, full of scriptural imagery, the seer of Revelation describes the vision of a sign in heaven involving a woman, a dragon, and the woman’s child. The narrative of Revelation 12 serves to assure the reader of the ultimate victory of God’s faithful ones in times of persecution and eschatological struggle. In the course of history, the symbol of the woman has led to a variety of interpretations. Most scholars accept that the primary meaning of the woman is corporate: the people of God, whether Israel, the Church of Christ, or both. Moreover, the narrative style of the author suggests that the ‘full picture’ of the woman is attained only at the end of the book when the Church of Christ becomes the triumphant New Jerusalem (Revelation 21:1-3). The actual troubles of the author’s community are placed in the frame of history as a whole, which is the scene of the ongoing struggle between the faithful and their enemies, between good and evil, between God and Satan. The imagery of the offspring reminds us of the struggle in Genesis 3:15 between the serpent and the woman, between the serpent’s seed and the woman’s seed.[4]

29 Given this primary ecclesial interpretation of Revelation 12, is it still possible to find in it a secondary reference to Mary? The text does not explicitly identify the woman with Mary. It refers to the woman as the mother of the “male child who is to rule all the nations with a rod of iron”, a citation from Psalm 2 elsewhere in the New Testament applied to the Messiah as well as to the faithful people of God (cf. Hebrews 1:5, 5:5, Acts 13:33 with Revelation 2:27). In view of this, some Patristic writers came to think of the mother of Jesus when reading this chapter.[5] Given the place of the book of Revelation within the canon of Scripture, in which the different biblical images intertwine, the possibility arose of a more explicit interpretation, both individual and corporate, of Revelation 12, illuminating the place of Mary and the Church in the eschatological victory of the Messiah.

[4] The Hebrew text of Genesis 3:15 speaks about enmity between the serpent and the woman, and between the offspring of both. The personal pronoun (hu’) in the words addressed to the serpent, “He will strike at your head,” is masculine. In the Greek translation used by the early Church (LXX), however, the personal pronoun autos (he) cannot refer to the offspring (neuter: to sperma), but must refer to a masculine individual who could then be the Messiah, born of a woman. The Vulgate (mis)translates the clause as ipsa conteret caput tuum (“she will strike at your head”). This feminine pronoun supported a reading of this passage as referring to Mary which has become traditional in the Latin Church. The Neo-Vulgate (1986), however, returns to the neuter ipsum, which refers to semen illius: “Inimicitias ponam inter te et mulierem et semen tuum et semen illius; ipsum conteret caput tuum, et tu conteres calcaneum eius.”

(Mary: Grace and Hope in Christ: [2 February 2004], Anglican - Roman Catholic International Commission / the twelve Catholic participants included four bishops and five professors of theology; not an official Catholic document, but illuminating nonetheless)

Venerable John Henry Cardinal Newman

What I would maintain is this, that the Holy Apostle would not have spoken of the Church under this particular image, unless there had existed a blessed Virgin Mary, who was exalted on high and the object of veneration to all the faithful. No one doubts that the "man-child" spoken of is an allusion to our Lord; why then is not "the Woman" an allusion to his mother?

("Letter to Pusey," in Difficulties of Anglicans, Vol. 2, 1875)

A Catholic Commentary on Holy Scripture

Who is this Woman? Clearly, the Mother of the Messias (2, 5) but also of a vast posterity (17) . . . comparable with the 'Jerusalem on high, the Mother of us all' (Gal 4:26): Jerusalem, whether terrestrial or ideal, especially as representing the whole people of God, the Bride of God . . . The mass of tradition sees in the Woman both the synagogue and the Church [provides several patristic examples] . . . This does not exclude John's having seen our Lady in this Woman -- how could he not? Having spent so long in her company, he could not have written of the Mother of the Messias without being conscious of her, . . . And the moment he thinks of the 'primeval serpent' he must have remembered Eve; so the Woman becomes the Second Eve, and we have the series -- the 'Mother of the Messias'; the Universal Eve: Jerusalem and the People: the Church and Mary. The Immediate appearance of Mary as the Second Eve in patristic literature must surely be due in part to this passage.

The mysterious figure of the woman has been interpreted ever since the time of the Fathers of the Church as referring to the ancient people of Israel, or the Church of Jesus Christ, or the Blessed Virgin. The text supports all of these interpretations but in none do all the details fit . . .

The passage can also refer to the Virgin Mary because it was she who truly and historically gave birth to the Messiah, Jesus Christ our Lord . . .

At the same time the woman can be interpreted as standing for the people of God, the Church, whom the figure of Mary represents.

(by the Theology Staff of the University of Navarre, Scepter Publishers, revised edition of 2005, 80-81)

* * *

I have taught very similarly for years, myself (mere lowly lay apologist that I am). For example, in my book, A Biblical Defense of Catholicism (2003; completed in 1996), I wrote (p. 200):

This passage has traditionally had a double interpretation, which is not unusual in Scripture. The primary application is to the Church, or the people of God. But a secondary reference can legitimately be made to the Blessed Virgin Mary, according to the literal meaning of 12:5, in which she bears the Messiah, Jesus (see Ps. 2:9). As such, the passage echoes the Mary/Eve symbolism of John 19:26-27.

Furthermore, the war with the dragon (identified as Satan in 12:9) recalls the Protoevangelion of Genesis 3:15 ("her seed" / "her offspring" battle the devil), and supports the notion of the spiritual motherhood of Mary. The symbolism of Mary as the Church and the New Eve was already prevalent in the early centuries of the Church. The "woman" here gives birth "in anguish" (12:2), which hearkens back to Genesis 3:16, and is perhaps an anticipation of Calvary.

2 comments:

Hi Dave. I thought I would add what I have been taught and see what you make of it. Here is the passage in it's entirety: Rev. 12 "A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2 She was pregnant and cried out in pain as she was about to give birth. 3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. 4 Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born. 5 She gave birth to a son, a male child, who “will rule all the nations with an iron scepter.”[a] And her child was snatched up to God and to his throne. 6 The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days." I was taught that the woman is national Israel and the 12 stars represent the 12 tribes. It makes sense if G-d is going to deal with out of covenant Israel. These would be the ones fleeing to the wilderness for 1,260 days. If the woman is indeed Mary, mother of G-d then the Scripture implies that she flees to the wilderness. Thoughts?Michelle

Showed the dragon(serpent) my birth certificate. He enthroned me over the internet of everything. Trying to destroy me. I have been in terrible pain for ayear and ahalf now. Brought forth the manchild recently. I take no glory. Only obeying almighty GOD who called me. All glory and power and honor be to the MOST HIGH. The GREAT HOLY SPIRIT! AMEN

--- Marcus Grodi (director of The Coming Home Network, and host of the EWTN television show: The Journey Home)

I highly recommend his work, A Biblical Defense of Catholicism, which I find to be thoroughly orthodox, well-written, and effective for the purpose of making Catholic truth more understandable and accessible to the public at large.

God bless you in your indefatigable labors on behalf of the Faith! Only God knows how many lives your efforts have touched with the truth. . . . God bless you and give you joy and strength in persevering in your important ministry.

There is someone out there who says what I have to say much better than I ever could -- the smartest Catholic apologist I know of -- Dave Armstrong.

--- Amy Welborn (Catholic author and blogmaster)

I love your books, love your site, love everything you do. God bless you in your work. I'm very grateful for all you've done, and for all you make available. If someone pitches a hard question at me, I go first to your site. Then I send the questioner directly to the page that best answers the question. I know it's going to be on your site.

--- Mike Aquilina (Catholic apologist and author of several books)

People regularly tell me how much they appreciate your work. This new book sounds very useful. Your website is incredible and I recommend it regularly to new Catholics.

--- Al Kresta (Host of Kresta in the Afternoon [EWTN], author of Why Do Catholics Genuflect? and other books)

Dave Armstrong's book A Biblical Defense of Catholicism was one of the first Catholic apologetics books that I read when I was exploring Catholicism. Ever since then, I have continued to appreciate how he articulates the Catholic Faith through his blog and books. I still visit his site when I need a great quote or clarification regarding anything . . . Dave is one of the best cyber-apologists out there.--- Dr. Taylor Marshall (apologist and author of The Crucified Rabbi)

I love how Dave makes so much use of the Scriptures in his arguments, showing that the Bible is fully compatible with Catholicism, even more plausibly so than it is with Protestantism.. . . Dave is the hardest working Catholic apologist I know. He is an inspiration to me.

--- Devin Rose (apologist and author of The Protestant's Dilemma, 28 May 2012 and 30 Aug. 2013)Dave Armstrong['s] website is an amazing treasure trove representing hours–yea a lifetime of material gathered to defend Catholic doctrine. Over the years Dave has gathered the evidence for Catholic teaching from just about every source imaginable. He has the strength not only to understand the Catholic faith, but to understand the subtleties and arguments of his Protestant opponents.--- Fr. Dwight Longenecker (author and prominent blogmaster, 6-29-12)

You are a very friendly adversary who really does try to do all things with gentleness and respect. For this I praise God.--- Nathan Rinne (Lutheran apologist [LC-MS] )

You are one of the most thoughtful and careful apologists out there.

Dave, I disagree with you a lot, but you're honorable and gentlemanly, and you really care about truth. Also, I often learn from you, even with regard to my own field. [1-7-14]

--- Dr. Edwin W. Tait (Anglican Church historian)

Dave Armstrong writes me really nice letters when I ask questions. . . . Really, his notes to me are always first class and very respectful and helpful. . . . Dave Armstrong has continued to answer my questions in respectful and helpful ways. I thank the Lord for him.

--- The late Michael Spencer (evangelical Protestant), aka "The Internet Monk", on the Boar's Head Tavern site, 27 and 29 September 2007

Dave Armstrong is a former Protestant Catholic who is in fact blessedly free of the kind of "any enemy of Protestantism is a friend of mine" coalition-building . . . he's pro-Catholic (naturally) without being anti-Protestant (or anti-Orthodox, for that matter).

---"CPA": Lutheran professor of history [seehis site]: unsolicited remarks of 12 July 2005

Dave is basically the reason why I am the knowledgeable and passionate Catholic I am today. When I first decided in college to learn more about my Catholic faith, I read all of the tracts at Catholic Answers ... but then I needed more. I needed to move beyond the basics. Dave was the only one who had what I needed. I poured over his various dialogues and debates and found the answers to even the most obscure questions. His work showed me that there really is an answer to every conceivable question of and objection to the Catholic faith. That was a revelation for me, and it is one I will never forget. My own apologetical style (giving point-by-point rebuttals, relying heavily on Scripture, and being as thorough as possible) is influenced very heavily by his, and to this day I continue to learn and grow a great deal through his work explaining and defending the Catholic faith.

--- Nicholas Hardesty (DRE and apologist, 28 May 2015)

Dave has been a full-time apologist for years. He’s done much good for thousands of people.

You have a lot of good things to say, and you're industrious. Your content often is great. You've done yeoman work over the decades, and many more people [should] profit from your writing. They need what you have to say.

I know you spend countless hours writing about and defending the Church. There may not be any American apologist who puts in more labor than you. You've been a hard-working laborer in the vineyard for a long time.

I like the way you present your stuff Dave ... 99% of the time.--- Protestant Dave Scott, 4-22-14 on my personal Facebook page.

Who is this Dave Armstrong? What is he really like? Well, he is affable, gentle, sweet, easily pleased, very appreciative, and affectionate . . . I was totally unprepared for the real guy. He's a teddy bear, cuddly and sweet. Doesn't interrupt, sits quietly and respectfully as his wife and/or another woman speaks at length. Doesn't dominate the conversation. Just pleasantly, cheerfully enjoys whatever is going on about him at the moment and lovingly affirms those in his presence. Most of the time he has a relaxed, sweet smile.

--- Becky Mayhew (Catholic), 9 May 2009, on the Coming Home Network Forum, after meeting me in person.

Every so often, I recommend great apostolates, websites, etc. And I am very careful to recommend only the very best that are entirely Catholic and in union with the Church. Dave Armstrong’s Biblical Evidence for Catholicism site is one of those. It is a veritable treasure chest of information. Dave is thorough in his research, relentlessly orthodox, and very easy to read.

Discussions with you are always a pleasure, agreeing or disagreeing; that is a rarity these days.

--- David Hemlock (Eastern Orthodox Christian), 4 November 2014.

What I've appreciated, Dave, is that you can both dish out and take argumentative points without taking things personally. Very few people can do that on the Internet. I appreciate hard-hitting debate that isn't taken personally.

--- Dr. Lydia McGrew (Anglican), 12 November 2014.

Dave Armstrong is a friend of mine with whom I've had many discussions. He is a prolific Catholic writer and apologist. If you want to know what the Catholic Church really believes, Dave is a good choice. Dave and I have our disagreements, but I'll put my arm around him and consider him a brother. There is too much dishonesty among all sides in stating what the "other side" believes. I'll respect someone who states fairly what the other believes.

--- Richard Olsen (Evangelical Protestant), 26 November 2012.

Dave writes a powerful message out of deep conviction and careful study. I strongly recommend the reading of his books. While not all readers will find it possible to agree with all his conclusions, every reader will gain much insight from reading carefully a well-crafted view that may be different from their own.

--- Jerome Smith (Evangelical Protestant and editor of The New Treasury of Scripture Knowledge), 26 May 2015 on LinkedIn.

I think it's really inspirational, Dave, that you pursue your passion and calling in this way, understanding that it's financially difficult, but making it work anyway. You and I don't agree, but I have to respect the choice as opposed to being some sort of corporate sell out that may make decent money but lives without purpose. You can tell your grandkids what you did with your life, whereas some corporate VP will say that he helped drive a quarterly stock price up briefly and who cares? It's cool to see.

Recommended Catholic Apologetics Links and Icons

Protestantism: Critical Reflections of an Ecumenical Catholic

Orthodoxy & Citation Permission

To the best of my knowledge, all of my theological writing is "orthodox" and not contrary to the official dogmatic and magisterial teaching of the Catholic Church. In the event of any (unintentional) doctrinal or moral error on my part having been undeniably demonstrated to be contrary to the Sacred Tradition of the Catholic Church, I will gladly and wholeheartedly submit to the authority and wisdom of the Church (Matthew 28:18-20; 1 Timothy 3:15).

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